Journal articles: 'Concubinage'

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Gardner, Jane F. "CONCUBINAGE." Classical Review 48, no. 2 (October 1998): 413–14. http://dx.doi.org/10.1017/s0009840x98500029.

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Khanna, Priyanka. "The Female Companion in a World of Men: Friendship and Concubinage in Late Eighteenth-century Marwar." Studies in History 33, no. 1 (February 2017): 98–116. http://dx.doi.org/10.1177/0257643016677458.

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This article maps the journey of the intimate companionship between a concubine and a Rajput ruler—Gulabrai and Vijay Singh, respectively—in the late eighteenth-century kingdom of Marwar in western Rajasthan. Based on hitherto unexamined local evidence, the article explores the ways in which a bond of friendship was constituted and unfolded in the everyday spheres of interaction between the concubine and the ruler. By turning attention to their evident emotions, such as of grief, trust, loyalty and love for each other, and shared partnership in spheres of religion and administration, this article suggests that friendship co-existed and overlapped with other forms of attachments in the overtly hierarchical relationship between the concubinage partners in focus. To emphasize the distinct form of this intimate companionship, the article also takes note of other forms of friendships that were centred on the agency of the concubine in the Rajput polity, and, in this way this article advances on the limited historical knowledge on concubinage in Rajput households and opens the possibility of including cross-sex associations in the discourse on friendship in early modern South Asia.

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Naifei, D. "Imagined Concubinage." positions: east asia cultures critique 18, no. 2 (August 16, 2010): 321–49. http://dx.doi.org/10.1215/10679847-2010-003.

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Mirow, M. C. "Gloria's Story and Guatemala's Faith: Adulterous Concubinage, Law, and Religion." Law and History Review 24, no. 2 (2006): 441–46. http://dx.doi.org/10.1017/s0738248000003394.

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John Wertheimer, the author of “Gloria's Story,” has produced a complex and absorbing text that skillfully guides the reader through the microhistory of Gloria's concubinage to an enhanced appreciation of the greater legal, social, and institutional forces at play in mid-twentieth century Guatemala. Using Gloria's story to shift into more general observations about law and society in Guatemala, Wertheimer states that laws can “affect behavior by establishing incentives and disincentives for different types of action and by reinforcing or undermining different values.” Wertheimer reads the legal records involving Gloria and her family to write her story from the dominant critical perspective of gender and class. He notes the way in which class distinctions played into the creation and maintenance of concubinages and the manner in which gender stereotypes bolstered such institutions. It is all exacting yet comfortable stuff for us to read. “Yes, yes, of course, exactly” we nod as we read of the individual and institutional gendered oppression meted out on Gloria and her children by Julio and the state. Nonetheless, Wertheimer's analysis delves deeper: Gloria may have gained in status and stability through her concubinage, and liberal reforms such as decriminalizing adultery and casting out distinctions between legitimate and illegitimate children may have had the unintended consequence of strengthening the institution of adulterous concubinage.

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Du, Yue. "Concubinage and Motherhood in Qing China (1644–1911)." Journal of Family History 42, no. 2 (March 1, 2017): 162–83. http://dx.doi.org/10.1177/0363199017695726.

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This article explores concubinage, a widespread form of quasi-marriage in Qing China (1644–1911), and its relationship with motherhood and social mobility. By examining legal codes and court records, this research challenges the academic paradigm, mainly based on literati writings, that portrays concubines as reproductive tools for their husband-masters and their husband-masters’ wives. It shows that bearing or raising sons or daughters helped concubines achieve upward social mobility recognized and protected by law and that motherhood remained the major source of power and security for concubines in the Qing. After household divisions, concubine-mothers gained lifelong custodial rights of property, which formally consolidated concubine-mothers’ upward mobility from daughters or widows in lower-class families to matriarchs in well-to-do households.

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VON SACHSEN-GESSAPHE, KARL AUGUST PRINZ. "CONCUBINAGE IN MEXICO." "International Journal of Law, Policy and the Family" 3, no. 1 (1989): 40–57. http://dx.doi.org/10.1093/lawfam/3.1.40.

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Ali, Kecia. "Concubinage and Consent." International Journal of Middle East Studies 49, no. 1 (January 20, 2017): 148–52. http://dx.doi.org/10.1017/s0020743816001203.

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In our imperfect world, rape happens frequently but nearly no one publicly defends the legitimacy of forcible or nonconsensual sex. So pervasive is deference to some notion of consent that even Daʿish supporters who uphold the permissibility of enslaving women captured in war can insist that their refusal or resistance makes sex unlawful. Apparently, one can simultaneously laud slave concubinage and anathematize rape. A surprising assertion about consent also appears in a recent monograph by a scholar of Islamic legal history who declares in passing that the Qurʾan forbids nonconsensual relationships between owners and their female slaves, claiming that “the master–slave relationship creates a status through which sexual relationsmay become licit, provided both parties consent.” She contends that “the sources” treat a master's nonconsensual sex with his female slave as “tantamount to the crime ofzinā[illicit sex] and/or rape.” Though I believe in the strongest possible terms that meaningful consent is a prerequisite for ethical sexual relationships, I am at a loss to find this stance mirrored in the premodern Muslim legal tradition, which accepted and regulated slavery, including sex between male masters and their female slaves.

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Mo, He. "Women's Fate and Aesthetic Pursuit in Raise the Red Lantern." BCP Social Sciences & Humanities 20 (October 18, 2022): 116–25. http://dx.doi.org/10.54691/bcpssh.v20i.2172.

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There are thousands of years of feudal marriage in Chinese patriarchal society, which means ancient Chinese women’s marriages were decided by the male family members instead of by themselves, and a man was able to marry a wife and several concubines. Lots of young women born into low-income families had to get married to wealthy older men to be concubines. Still, the life of being a concubine was tough, not only physically but also mentally hurt. The film Raise the Red Lantern describes a tragic story of a woman who turns from a college student into a psychotic abandoned concubine in the feudal Chinese patriarchal society, which reflects the detriment of the square-toed ideas and the yoke for the women in a highly gender-unequal marriage, especially in concubinage.

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Gordon, Matthew. "Unhappy Offspring? Concubines and Their Sons in Early Abbasid Society." International Journal of Middle East Studies 49, no. 1 (January 20, 2017): 153–57. http://dx.doi.org/10.1017/s0020743816001215.

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Contemporary and later Arabic texts provide much evidence that wayward conduct by elite young adult males was a source of considerable stress in early Abbasid cities. This brief essay turns on a question: to what extent is such conduct to be attributed to concubinage? I treat two sample texts, each describing untoward activity on the part of well-placed adult sons and its impact on the Abbasid body politic. Neither text, however, speaks to concubinage. What follows, then, is an argument from circumstantial evidence. Concubinage seems a most likely source, and so can reasonably be connected to the broader patterns of social disjunction of the first Abbasid period (roughly the mid-8th to mid-10th centuries).

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Tian, Haihua. "Religion and Sexuality: Reading the Sixth Commandment (“You Shall Not Commit Adultery”) in the Context of Late Ming China." Religions 14, no. 12 (December 18, 2023): 1552. http://dx.doi.org/10.3390/rel14121552.

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This article examines concubinage in late Ming China through Foucaudian discourse analysis of sexuality in order to explore different responses to the Sixth Commandment by the Jesuits and Chinese literati. It will be interdisciplinary and conducted by way of philology, sexuality studies, feminist studies, cross-cultural criticism, and inter-religious dialogue. Topics include the relationship between religion and sexuality, concubinage in late Ming China, the Jesuits’ attitude towards concubinage, and the case study of the Confucian Catholic Wang Zheng’s struggle. A cross-cultural study of the Six Commandment not only illustrates the complex interaction between religion, sexuality, and gender but also presents early encounters of the Chinese and Christian cultures and the dialogues between them.

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Malaurie, Philippe. "Un statut légal du concubinage ?" Commentaire Numéro82, no. 2 (1998): 437. http://dx.doi.org/10.3917/comm.082.0437.

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12

Ross, Margaret Clunies. "CONCUBINAGE IN ANGLO‐SAXON ENGLAND." Past and Present 108, no. 1 (1985): 3–34. http://dx.doi.org/10.1093/past/108.1.3.

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König, Barbara. "Behavioural ecology: concubinage before marriage?" Trends in Ecology & Evolution 10, no. 4 (April 1995): 166. http://dx.doi.org/10.1016/s0169-5347(00)89032-1.

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Kartika, Bambang Aris. "Eksploitasi Concubinage dan Subjek Subaltern: Hegemoni atas Perempuan Indonesia dalam Tinjauan Kritis Pascakolonial dan Feminisme Novel De Winst Karya Afifah Afra." ATAVISME 14, no. 1 (June 30, 2011): 51–64. http://dx.doi.org/10.24257/atavisme.v14i1.102.51-64.

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Tulisan ini membahas praktik kolonialisasi Belanda yang mengakibatkan terjadinya bias ketidakadilan gender terhadap posisi perempuan Indonesia dalam novel De Winst karya Afifah Afra. Bias ketidakadilan gender ini tercermin dari adanya eksploitasi secara seksual terhadap kaum perempuan dengan menjadikan mereka sebagai concubinage atau gundik dan menjadi subjek subaltern akibat praktikal hegemoni kekuasaan kaum laki-laki kulit putih kolonial Belanda. Melalui pendekatan teori pascakolonial dan ragam kritik sastra feminisme pascakolonial diperoleh suatu pemahaman bahwa kaum perempuan pada masa kolonial menjadi subjek yang termarginalkan, baik secara seksual maupun sosial. Kaum perempuan tidak memiliki bargaining power dalam ranah hukum untuk menuntut adanya pengakuan sebagai istri yang sah dan memiliki kedudukan yang terhormat, bukan menjadi korban dominasi kekuasaan laki-laki atas tubuh, baik secara seksual maupun tenaga untuk urusan domestik rumah tangga (double burden), termasuk juga stereotipe negatif yang cenderung merendahkan harkat dan martabatnya sebagai perempuan. Abstract : This paper discusses the practice of Dutch colonization which resulted in a gender injustice bias toward the position of Indonesian women in the novel De Winst author by Afifah Afra. This is reflected from the practical sexual exploitation against women by making them as concubines (concubinage) or “wives” who are actually represented as a concubine because of no formal “diperistri” by white people and become the subject of subaltern or oppressed because of the practical power of the male hegemony white man of Dutch colonial. Through a variety of postcolonial theory and postcolonial feminist literary criticism, the analysis gained an understanding that women in the colonial period became the subject of both sexually marginalized and social. These women had no bargaining power in the realm of law to demand the recognition of the legitimate as a wife and a respectable position, not a victim of male domination of power over the body, either sexual or domestic labor for their household affairs (double burden ), including negative stereotypes that tend to lower their dignity as women. Key Words: concubinage; subaltern; colonialism; theory of postcolonialism; postcolonial feminist literary of critics

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Kim, MiKyung. "Les Concubinages en droit civil français ―Avec la jurisprudence français sur le legs du concubinage adultérin―." Korean Society Of Family Law 34, no. 1 (March 31, 2020): 83–122. http://dx.doi.org/10.31998/ksfl.2020.34.1.83.

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Goettel, Aleksy. "Concubinage in the Polish Tax Law." Contemporary Economics 15, no. 3 (September 8, 2021): 339–74. http://dx.doi.org/10.5709/ce.1897-9254.454.

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The main goal of this study is to assess whether, and if so, how the tax policy is implemented in Poland in relation to informal partnerships. The justification for conducting research in this area is the growing number of such relationships and the demands formulated by the public on the principles of taxation of cohabitants. The study analyzes not only taxes on natural persons, but also the provisions governing the principles of tax liability. The research shows that while pro-family tax policy is implemented on a fairly large scale in Poland, it does not apply to cohabitants. In principle, cohabitants do not have the right to any preferential taxation rules, above all tax reliefs and exemptions. Moreover, the analysis of the research material clearly indicates that staying in cohabitation can even aggravate the situation of a cohabitant under tax law (which can be seen perfectly well on the example of a cohabitant's liability for his partner's taxes). On the basis of a critical analysis of the Polish tax law provisions, the general thesis has been formulated that the situation of cohabitants is affected by deep asymmetry, because on the one hand the legislator uses cohabitation to improve the allocation of public revenues, but on the other hand it does not include cohabitants with pro-family tax policy (although cohabitation is very similar to marriage). The study includes certain demands on the legislator, thanks to which it is possible to cover cohabitants by pro-family tax policy.

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Susanto, Dwi. "Pernyaian Dalam Masyarakat Tionghoa: Refleksi Dalam Sastra Peranakan Tionghoa." ATAVISME 15, no. 1 (June 28, 2012): 15–24. http://dx.doi.org/10.24257/atavisme.v15i1.44.15-24.

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Tulisan ini bertujuan melihat dinamika pemikiran atau pandangan pengarang peranakan Tionghoa tentang pernyaian. Pernyaian telah menjadi kebiasaan atau budaya pada masa kolonial di Indonesia. Baik golongan Eropa maupun Tionghoa menerima praktik budaya ini. Para intelektual peranakan Tionghoa memiliki perbedaan pandangan dan pemikiran terhadap praktik ini. Mereka menulis banyak buku seperti karya sastra dalam menghadapi realitas ini. Menurut pandangan Dilthey, karya sastra adalah pemikiran yang diobjektifkan. Pandangan pragmatisme mengatakan bahwa karya sastra adalah hasil tindakan berpikir para pengarangnya. Pernyaian dalam masyarakat Tionghoa mengalami perubahan makna dari praktik yang “dilegalkan” menja di praktik yang “tidak bermoral” karena terjadi perubahan dalam memandang hubungan dalam keluarga dan nilainilai sosial yang baru. Abstract: This paper aims to see the dynamics of mind or worldview of Indonesian Chinese author on concubinage. The concubinage had become a habit or culture in the Indonesia colonial era. Both European and Indonesian Chinese people considered accepting this practices. Many Indonesian Chinese intellectual had different impression or opinion about this immoral practices. They wrote many books, e.g. literary works, about this corrupt attitude. Their ideas had given evidence about their intellectual history which based on mind. According to Dilthey, literary works can be considered as the objective mind. Based on pragmatic tradition, literary works result from the author’s action of thinking. Concubinage exercised by Indonesian Chinese had developed into a new worldview. It is influenced by the new paradigm which considers the family relationship and creating new social value. Key Words: literary works, objective mind, concubinage.

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Trento, Giovanna. "Madamato and Colonial Concubinage in Ethiopia: A Comparative Perspective." Aethiopica 14 (April 18, 2013): 184–205. http://dx.doi.org/10.15460/aethiopica.14.1.419.

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Colonial concubinage in Ethiopia during the Italian occupation (1936–1941) has not been deeply studied yet. This article explores the peculiarities of the so-called madamato – that was banned under Fascism in 1937 but developed despite the racist legislation – by firstly comparing its practices in Ethiopia with that which took place from the late Nineteenth century in Eritrea. Indeed, on the Eritrean case a small body of significant literature already exists. In addition, by relying on both written and oral sources, this article highlights the relevance of local agency, the influence of “traditional” customs and religion, and the role played by Ethiopian women in the impact of and the shape taken by colonial concubinage in Ethiopia. It also points out some continuity between the colonial and post-colonial periods (in terms of social behaviors) and the complex roles played in local societies by Ethiopian-Italians and Eritrean-Italians (including the offspring of relationships based on concubinage). Furthermore, this article highlights that gender relations in the region during Italian rule were also affected by the fact that Italian colonialism in the Horn of Africa influenced to some extent the construction of Italian national identity and self-representation.

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Clarence-Smith, William Gervase. "Eunuchs and Concubines in the History of Islamic Southeast Asia." MANUSYA 10, no. 4 (2007): 8–19. http://dx.doi.org/10.1163/26659077-01004001.

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In the early 17th century, male servant eunuchs were common, notably at the Persianised Acehnese court of Iskandar Muda. By mid-century, the castration of male slaves mysteriously disappeared. Concubinage, however, lasted much longer. While there were sporadic attempts to stamp out abuses, for example sexual relations with pre-pubescent slave girls, and possibly, clitoridectomy, a reasoned rejection of the institution of concubinage on religious grounds failed to emerge. This paper discusses the sexual treatment of slaves across Islamic Southeast Asia, a subject which sheds important light on historical specificities pertaining to both Islam and sexuality in the region, yet which continues to be treated with silence, embarrassment or even scholarly condemnation.

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McGinn, Thomas A. J. "Concubinage and the Lex Iulia on Adultery." Transactions of the American Philological Association (1974-) 121 (1991): 335. http://dx.doi.org/10.2307/284457.

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de Lind van Wijngaarden, Jan Willem, and Bushra Rani. "Male adolescent concubinage in Peshawar, Northwestern Pakistan." Culture, Health & Sexuality 13, no. 9 (October 2011): 1061–72. http://dx.doi.org/10.1080/13691058.2011.599863.

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Lovejoy, Paul E. "Concubinage in the Sokoto caliphate (1804–1903)." Slavery & Abolition 11, no. 2 (September 1990): 159–89. http://dx.doi.org/10.1080/01440399008575005.

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Ramos Lorenzo, Juan Miguel. "El concubinato. Propuesta de nuevos derechos." Cultura 31 (December 30, 2017): 241–71. http://dx.doi.org/10.24265/cultura.2017.v31.13.

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Gaviria, Sandra. "Installation en concubinage en Espagne et en France." Agora débats/jeunesses 39, no. 1 (2005): 106–17. http://dx.doi.org/10.3406/agora.2005.2251.

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Caillaud, F. "Génie génétique et industrie française : un concubinage forcé." médecine/sciences 4, no. 4 (1988): 206. http://dx.doi.org/10.4267/10608/3800.

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Zagirova, Elvira. "Concubinage in the perception of the Dagestan residents." Caucasian Science Bridge 4, no. 2 (November 29, 2021): 78–87. http://dx.doi.org/10.18522/2658-5820.2021.2.7.

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Laqua, S. "Concubinage and the Church in Early Modern Munster." Past & Present 1, Supplement 1 (January 1, 2006): 72–100. http://dx.doi.org/10.1093/pastj/gtj016.

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Sutherland, Samuel S. "Servile Concubinage in Eleventh- and Twelfth-Century Bavaria." Mediaevalia 43, no. 1 (2022): 37–72. http://dx.doi.org/10.1353/mdi.0.0002.

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Abusharaf, R. M. "Burning Desires: Zanzibari Women in the Throes of Concubinage and Gunpoint Matrimony." Monsoon 1, no. 2 (November 1, 2023): 75–91. http://dx.doi.org/10.1215/2834698x-10739269.

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Abstract This article examines the two instances of concubinage (suria) during the Omani rule of Zanzibar and the Ndoa Za Karume Forced Marriage Act that followed the revolution in 1964 on the island. Both practices can be seen as laboratories in which the complexities of sex and power were in full display. Throughout, the author draws inspiration from anthropologist Tim Ingold's theory of human correspondence alongside valuable insights from the intersection of black feminist thought and humanistic anthropology to deepen our understanding of both concubinage and forced marriage as forms of sexual bondage occurring within particular political circumstances and historical realities. For indeed, both objectifying practices assumed a variety of meanings in colonial and postrevolutionary Zanzibar. When conjugating suria and ndoa within the complex grammar of race, class, and gender, we also often encounter inconsistencies inherent in fraught human relationships and furthered by the marked fluidities and slippages of both practices and their varying connotative, pragmatic, and ideational significances. Was the Ndoa za Karume an act of retribution against concubinage? Or was it a contribution to a nation-building project in a society adrift? To consider these questions, the article draws on a variety of ethnographic insights gathered in Zanzibar and Oman between 2016 and 2019 and a constellation of texts, including archives, local historiographies, a collection of Swahili statements for and against ndoa possessed by an interlocutor, memoirs, and other field notes gathered in 2020–21. The article explores what was at stake in these two parallel modes of exploiting women's bodies, arguing that they cannot be understood in isolation from their “correspondences” and the emotionality manifested in both gendered social dramas.

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Hidalgo Lavié, Alfredo. "Ciencia política y servicios sociales: del entendimiento al concubinage." Alternativas. Cuadernos de Trabajo Social, no. 6 (December 15, 1998): 197. http://dx.doi.org/10.14198/altern1998.6.9.

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Bönte, Werner, and Max Keilbach. "Concubinage or marriage? Informal and formal cooperations for innovation." International Journal of Industrial Organization 23, no. 3-4 (April 2005): 279–302. http://dx.doi.org/10.1016/j.ijindorg.2005.01.007.

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Hyam, Ronald. "Concubinage and the Colonial Service: The Crewe circular (1909)." Journal of Imperial and Commonwealth History 14, no. 3 (May 1986): 170–86. http://dx.doi.org/10.1080/03086538608582718.

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Karima, Elfa Michellia. "KEHIDUPAN NYAI DAN PERGUNDIKAN DI JAWA BARAT TAHUN 1900-1942." Diakronika 17, no. 1 (July 31, 2017): 1. http://dx.doi.org/10.24036/diakronika/vol17-iss1/12.

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This research discusses on the lives of the people of West Java, especially women who make the practice of concubinage as a livelihood to meet the economic needsof the family. The method used in this research is the historical method with the literature study technique by searching the source of literature. By the highnumber of native women who became Nyai in West Java, the problem of this research is about the lives of native women when became Nyai to Europeanpeople. The urgent needs of economy make the women to earn living by working on the farm or became Nyai to European people. There are two kinds ofconcubinage performed, they are official relationship and unofficial relationship. Concubinage official relationship is a relationship legalized in marriage andlegally registered in the Dutch government. However, if the relationship is unofficial, then the marriage is conducted without lawful ties and the absence oflaw protecting the native women. This has a devastating impact that is the spread of venereal disease among Europeans and Natives.

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Mukti, Wijang Iswara, Dwi Budiyanto, Hartono Hartono, and Suroso Suroso. "Intersectional identities of Nyai and their resistance to oppressiveness in Indonesian short stories." Diksi 31, no. 1 (March 31, 2023): 122–30. http://dx.doi.org/10.21831/diksi.v31i1.61903.

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The dominant values of colonialism influenced indigenous society in defining the status of women and worsening their treatment. This influence can be seen in the concubinage system experienced by the nyai. The figure of nyai not only received systemic oppression, but was also portrayed badly through colonial-era literature. In contrast to colonial-era literature, Indonesian literature in the postcolonial era tries to represent the figure of nyai with her intersectional identity, as well as reveal their resistance to the patterns of systemic oppression experienced in the concubinage system. This research uses a descriptive-qualitative research design. This research design aims to describe the intersectional identity of nyai and their resistance to forms of oppressiveness in Indonesian short stories. The data and information found from the selected short stories will be interpreted qualitatively using Kimberle Crenshaw's intersectionality perspective. The data sources are selected porpusively, namely Indonesian short stories that represent nyai and concubinage in the Dutch East Indies, including (1) Stambul dua Pedang (2013), (2) Racun untuk Tuan (2011), and (3) Keringat dan Susu (2010), all three by Iksaka Banu, and (4) Kutukan Dapur (2003) by Eka Kurniawan. The data are in the form of story facts that include story sequences, characters, settings, themes, and other literary means from data sources that contain information related to the research problem. The data was obtained using reading and note-taking techniques. Furthermore, it was analyzed qualitatively by using Crenshaw's intersectionality perspective. The results of this study show that the intersectionality identity of the nyai in the four short stories above is a woman with charming physique and skills, colonized indigenous race, poverty and low social class, patriarchal system, and colonial system. The oppressions found are intimidation, expulsion, denial of rights as a woman, and murder. The resistance found is utilizing one's own skills, help from other parties, enjoying the role and surrendering to the situation.Keywords: Intersectional identity, resistance, oppression, subaltern, Crenshaw

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Battagliola, Françoise. "Mariage, concubinage et relations entre les sexes. Paris, 1880-1890." Genèses 18, no. 1 (1995): 68–96. http://dx.doi.org/10.3406/genes.1995.1277.

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Onwukwe, Chimaobi. "Anthroponomastics of concubinage in traditional Ngwa Igbo society in Nigeria." Nomina Africana: Journal of African Onomastics 34, no. 1 (January 2020): 33–43. http://dx.doi.org/10.2989/na.2020.34.1.4.1353.

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Armstrong-Partida, Michelle. "Concubinage, Illegitimacy and Fatherhood: Urban Masculinity in Late-medieval Barcelona." Gender & History 31, no. 1 (January 16, 2019): 195–219. http://dx.doi.org/10.1111/1468-0424.12413.

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Lovejoy, Paul E. "Concubinage and the Status of Women Slaves in Early Colonial Northern Nigeria." Journal of African History 29, no. 2 (July 1988): 245–66. http://dx.doi.org/10.1017/s0021853700023665.

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Court records from 1905–6 offer a rare view of the status of women slaves in early colonial Northern Nigeria. It is shown that British officials found it easy to accommodate the aristocracy of the Sokoto Caliphate on the status of these women, despite British efforts to reform slavery. Those members of the aristocracy and merchant class who could afford to do so were able to acquire concubines through the courts, which allowed the transfer of women under the guise that they were being emancipated. British views of slave women attempted to blur the distinction between concubinage and marriage, thereby reaffirming patriarchal Islamic attitudes. The court records not only confirm this interpretation but also provide extensive information on the ethnic origins of slave women, the price of transfer, age at time of transfer, and other data. It is shown that the slave women of the 1905–6 sample came from over 100 different ethnic groups and the price of transfer, which ranged between 200,000 and 300,000 cowries, was roughly comparable to the price of females slaves in the years immediately preceding the conquest. Most of the slaves were in their teens or early twenties. The use of the courts to transfer women for purposes of concubinage continued until at least the early 1920s.

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Anderson, Marnie S. "Critiquing Concubinage: Sumiya Koume and Changing Gender Roles in Modern Japan." Japanese Studies 37, no. 3 (September 2, 2017): 311–29. http://dx.doi.org/10.1080/10371397.2017.1394781.

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Nazzari, Muriel. "Concubinage in Colonial Brazil: the Inequalities of Race, Class, and Gender." Journal of Family History 21, no. 2 (April 1996): 107–24. http://dx.doi.org/10.1177/036319909602100201.

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Armstrong-Partida, Michelle. "Priestly Marriage: The Tradition of Clerical Concubinage in the Spanish Church." Viator 40, no. 2 (January 2009): 221–53. http://dx.doi.org/10.1484/j.viator.1.100429.

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Wertheimer, John W. "Gloria's Story: Adulterous Concubinage and the Law in Twentieth-Century Guatemala." Law and History Review 24, no. 2 (2006): 375–421. http://dx.doi.org/10.1017/s0738248000003369.

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Gloria Peralta and Julio Díaz (not their real names) started living together, sort of, early in 1963, in Quetzaltenango, Guatemala. She was single. He was married to another woman. He was thirty-six. She was fourteen. In Gloria's words, she and Julio “lived together maritally” for several years and produced two children. But Julio neither divorced nor left his wife. Instead, he split time between the household containing his wife and three children and the one containing his concubine (Gloria) and two children.

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Shadis, Miriam. "“Received as a woman”: rethinking the concubinage of Aurembiaix of Urgell." Journal of Medieval Iberian Studies 8, no. 1 (November 9, 2015): 38–54. http://dx.doi.org/10.1080/17546559.2015.1103888.

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Maritz, Regine. "The Duke’s Favourites: Towards a Gendered View of the Politics of Concubinage at the Early Modern Court*." German History 37, no. 4 (December 21, 2018): 459–77. http://dx.doi.org/10.1093/gerhis/ghy107.

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Abstract Mistresses at the early modern court have only recently been discovered as subjects of political history. They are now increasingly discussed alongside male favourites, and while this essay welcomes this development, it also argues that this should not result in the degendering of the practice of concubinage. The upkeep of extramarital relationships was not a viable option for ruling women, and if they transgressed this cultural norm, they were sanctioned severely, as is illustrated by case of Sophie Dorothea of Celle. Such a clear gendering of a specific practice indicates that there was power at stake. Here it is argued that we can only fully appreciate the political dimension of concubinage if we broaden our perspective beyond the mistress-ruler relationship to include the political configuration of the ruling ‘working couple’, which was of crucial importance specifically at Protestant German-speaking courts. The comparison of a male favourite and a female favourite in the duchy of Württemberg exemplifies how both these actors could recalibrate specific configurations of power in ways that departed from the God-given order of governance and thus induce anxiety in contemporaries. Female favourite Magdalena Möringer took on functions of the local duchess and thus helped the duke concentrate power in his person by breaking up the deeply rooted assumptions about the collaborative labour of ruling couples that were influential in early modern Germany.

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Raffield, Ben, Neil Price, and Mark Collard. "Polygyny, Concubinage, and the Social Lives of Women in Viking-Age Scandinavia." Viking and Medieval Scandinavia 13 (January 2017): 165–209. http://dx.doi.org/10.1484/j.vms.5.114355.

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Wong, Max W. L. "Abolition of Concubinage in Internet Games in the People’s Republic of China." Amicus Curiae 3, no. 3 (June 17, 2022): 579–83. http://dx.doi.org/10.14296/ac.v3i3.5450.

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McCaa, Robert. "Marriageways in Mexico and Spain, 1500–1900." Continuity and Change 9, no. 1 (May 1994): 11–43. http://dx.doi.org/10.1017/s026841600000415x.

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En quoi ce que j'appelle les diverses façons de se marier – mariage (en règie), cohabitation, concubinage – diffèrent-elles en Espagne et au Mexique au début de l'époque moderne? Les âges au moment de la formation du couple et les formes de cohabitation different plus grandement qu'on ne l'imaginait. Au début du XVIe siècle, le mode amérindien de formation du couple est la norme chez les indigènes américains: tout le monde se marie, et cela dès l'âge de la puberté. Dans la péninsule ibérique tout type d'union commence au contraire seulement entre 20 et 25 ans. Avec la conquête et la création de la colonie, la formation des couples doit tenir compte, en Nouvelle Espagne, de la race, du privilège et du sexe. Aussi les façons de s'y marier ne ressemblent que fort peu aux usages de la péninsule. Les prêtres catholiques imposent dans les villages indiens le mariage monogamique vers les 15 ou 20 ans et ne tolerent qu'un minimum d'illégitimité. Dans les villes hispaniques les unions ‘naturelles’, la cohabitation et le concubinage sont en plein essor. Vers la fin de la domination espagnole une convergence s'annonce, quoiqu'au Mexique les rapports sexuels prénuptiaux demeurent essentiels pour sceller le pacte nuptial. En 1803, les réformes juridiques donnent plus de pouvoir aux parents des jeunes gens en matière de choix du conjoint. Mais, en même temps, la capacité pour une femme d'obtenir reparation de la part d'un séducteur est fortement compromise. Les troubles politiques lors de l'lndépendance, la détérioration de l'économie et la sécularisation du mariage ébranlent encore davantage la famille mexicaine.

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Armstrong-Partida, Michelle. "Concubinage, Clandestine Marriage, and Gender in the Visitation Records of Fourteenth-Century Catalonia." Journal of the History of Sexuality 26, no. 2 (May 2017): 207–38. http://dx.doi.org/10.7560/jhs26203.

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Chia, Lucille. "Concubinage and Servitude in Late Imperial China, written by Hsieh Bao Hua, 2014." Nan Nü 18, no. 1 (November 1, 2016): 171–76. http://dx.doi.org/10.1163/15685268-00181p10.

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ABRAMS, LYNN. "Concubinage, Cohabitation and the Law: Class and Gender Relations in Nineteenth-Century Germany." Gender & History 5, no. 1 (March 1993): 81–100. http://dx.doi.org/10.1111/j.1468-0424.1993.tb00164.x.

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Journal articles on the topic 'Concubinage'

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